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Line 50: − + − + − − The fourfaced one, seeing the permanent and transient objects, began thinking about the means to see his father. − − 11. "The great virtues which were there in my father, I am not able to see in any of the sons of Svara. − − 12. The Veda proclaims that the grandson with the grandfather's name (will be like him), and this cannot be different in the case of Svara's sons. − − 13. I should see those virtues in some one here. But what shall I do ?" He was thinking in this way. − − 14. While he was thinking thus, a weapon from his father appeared there and with that Svara was churned. − − 15. When the churning was in progress, the fourfaced saw the head appearing like a cocoanut fruit covered in a tenfold way. ' − − 16. The four-footed then cut it off like a sesamum plant. − − 17. Then he cut off what had become rootless. − − 18. At that part arose ten1 and afterwards the five.2 − − 19. He cut them again and they were all flaming. − − 20. When that was cut off, a small object, onetenth of the original size, appeared. − − 21. That too was cut off, but then arose another small like that and white and calm. − − 22-23. And he saw in that his own father small like a molecule and indistinct. He then became happy and so too the father Svara. − − 24. Such was the man Svara, his trunk was Pravrtti (action :and head Vivrtti (inaction). − − 25. Thus arose the story and it has been narrated to you. − − 26. This is the earliest of all stories. He who understands its significance, performs true action. − − 5. His son named Svara is considered as an embodiment of truth. He expounded the significance of the four Vedas to four persons and thus became venerable. − − 6. The first of these four was Catuhsrnga (four-horned) and the second Vrsa (bull), the third followed their path and the fourth followed them with devotion. − − 7. They all heard the story of Satyamurti (Svara). The second (Vrsa) then resorted to Brahmacarya. − − 8. As a result of Vrsa's dominance there arose in men the capacity to govern servants, riding, on bulls and living in the forest. − − 9. When he was speaking, there arose his sons suddenly fourfold, singlefold and twofold. − − − Bhadraiva said: − − === Who should be worshipped by a person desirous of getting knowledge and how he should be worshipped. === − Agastya said: − − 2. Lord Visnu alone is to be worshipped by all always, even by Devas. I shall tell you the means by which one can get boons from him. − − 3. He is the ultimate truth conveyed by the Vedas and sought by sages and the common people, and He is the Supreme God. Worshipping him will never be in vain. − − 4. The vrata to propitiate Visnu told by the great Narada to the Apsarases is well known. − − Narada said: − − 9. On the auspicious DvadasI day in the suklapaksa in Vasanta (spring season), one should fast and worship Visnu at night in the prescribed manner. − 10. A circle of red flowers should be made (round the idol) and the whole night should be spent without sleep and with dance and song, vocal and instrumental.+ − 11. The (lord's) head should be worshipped as Bhava, the waist as Anaiiga, the hands as Kama, the belly as Susastra, the feet as Manmatha, and the whole body as Hari.+ − 12. The devotee should then bow in all directions.+ + + − 13. In the morning gifts should be given to a Vaidik Brahmin who is free from bodily defect.+ − 14. After propitiating the Brahmins, the vrata should be+ − concluded. If you observe all this, Visnu will certainly become your husband.+ − 15. The lord should also be worshipped with fine sugarcane juice and flowers like jasmine.+
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Agastya Gita features as part of the Varaha Purana across adhyayas 51 and 52. It is called so as it is a conversation between Rshi Agastya and Raja Bhadrashva. Their conversation is related by Rshi Durvasas to the hunter-turned Rshi Satyatapas in the context of enumerating the dvadashivratas that were performed by Mother Earth to please Narayana.
Agastya Gita features as part of the Varaha Purana across adhyayas 51 and 52. It is called so as it is a conversation between Rshi Agastya and Raja Bhadrashva. Their conversation is related by Rshi Durvasas to the hunter-turned Rshi Satyatapas in the context of enumerating the dvadashivratas that were performed by Mother Earth to please Narayana.
However, the Raja replied that he doesn't desire to have attachment to any of the pleasures men may have and released the son and others. Thus freed from them, the Raja Pashupla stood there alone.<ref name=":0" />
However, the Raja replied that he doesn't desire to have attachment to any of the pleasures men may have and released the son and others. Thus freed from them, the Raja Pashupla stood there alone.<ref name=":0" />
=== Indriya Nigraha & Samabhava ===
=== Indriya Nigraha & Samabhava || Sense Control & Equability ===
As Raja Pashupala stood free from bondage, Rshi Agastya further explained that the Raja made himself into a tri-coloured being and produced a tri-coloured son named Aham (Ego). The son got a daughter of the form of Avabodha (consciousness) and her son was Vijnana (knowledge). Vijnana got five sons comprehending all comprehensible objects viz. Aksa and the rest (ie. eyes, nose, ears, tongue and skin; the Panchajnanedriyas). These sense-organs were the Dasyus who were subjugated by the Raja earlier.
As Raja Pashupala stood free from bondage, Rshi Agastya further explained that the Raja made himself into a tri-coloured being and produced a tri-coloured son named Aham (Ego). The son got a daughter of the form of Avabodha (consciousness) and her son was Vijnana (knowledge). Vijnana got five sons comprehending all comprehensible objects viz. Aksa and the rest (ie. eyes, nose, ears, tongue and skin; the Panchajnanedriyas). These sense-organs were the Dasyus who were subjugated by the Raja earlier.
=== सम्भूतेः इतिहासः ॥ Theory of Origin ===
=== सम्भूतेः इतिहासः ॥ Theory of Origin ===
After understanding the importance of sense control and the role of equability in obtaining freedom from worldly bondages, Raja Bhadrashva now wished to know how manifestation of the world is effected and by whom.
After understanding the importance of sense control and the role of equability in obtaining freedom from worldly bondages, Raja Bhadrashva now wished to know how manifestation of the world was effected and by whom.
To this, Rshi Agastya states that the curious story of Raja Pashupala relates to every object in the world; its implication is the same for every body of every being. And the one who arose from Raja Pasupala with four feet, four faces and a desire to originate the world is the world's originator and propagator.
To this, Rshi Agastya states that the curious story of Raja Pashupala relates to every object in the world; its implication is the same for every body of every being. And the one who arose from Raja Pasupala with four feet, four faces and a desire to originate the world is the world's originator and propagator.
He had a son named Svara who is considered an embodiment of truth (Satyamurty). He expounded the significance of the four Vedas to four persons and became venerable.
He had a son named Svara who is considered an embodiment of truth (Satyamurty). He expounded the significance of the four Vedas to four persons and became venerable. Pravrtti (action) was his body and Nivrtti (inaction) was his head.<ref name=":0" /><blockquote>एवंविधोऽसौ पुरुषः स्वरनामा महातपाः । मूर्त्तिस्तस्य प्रवृत्ताख्यं निवृत्ताख्यं शिरो महत् ।। ५३.२४ ।।<ref name=":1">Varaha Purana, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AB%E0%A5%A9 Adhyaya 53]</ref>
evaṁvidho'sau puruṣaḥ svaranāmā mahātapāḥ । mūrttistasya pravr̥ttākhyaṁ nivr̥ttākhyaṁ śiro mahat ।। 53.24 ।।</blockquote>The fourfaced one, seeing the permanent and transient objects, began thinking about the means to see his father. Remembering the Vedic proclamation that the grandson will be like the grandfather, he longed too see the virtues of his father in someone, either in Svara or his sons.
While he was thinking thus, a weapon from his father appeared there and with that Svara was churned. While churning, the fourfaced saw the head appearing like a coconut fruit covered in a tenfold way. He cut it off like a sesamum plant. He then cut off what had become rootless and there arose the 10 indriyas (5 jnanendriyas and 5 karmendriyas) and the five elements viz. Earth, Water, Fire, Air and Ether. He cut them again and a small object, 1/10th of the original size appeared. When that too was cut off, another small one arose, white and calm. In that, the four-faced saw his own father, small like a molecule and indistinct. And became happy and so did the father Svara.
This was the earliest story of origin narrated to Raja Bhadrashva by Rshi Agastya and it is said that the one who understands its significance, performs true action.<ref name=":0" /><blockquote>एषेतिहासः प्रथमः सर्वस्य जगतो भृशम् । य इमं वेत्ति तत्त्वेन साक्षात् कर्मपरो भवेत् ।। ५३.२६ ।।<ref name=":1" /> eṣetihāsaḥ prathamaḥ sarvasya jagato bhr̥śam । ya imaṁ vetti tattvena sākṣāt karmaparo bhavet ।। 53.26 ।।</blockquote>
=== Vratas to propitiate Vishnu ===
Listening to the story of origin, Raja Bhadrashva was keen to know who should be worshipped by a person desirous of getting knowledge and how he should be worshipped. Rshi Agastya states that it is Vishnu who is to be worshipped by all, even the devas, always. For, he is the ultimate truth conveyed by the Vedas and sought by sages and the common people; he is the Supreme being. And that worshipping him will never go in vain.
It is said that the vrata to propitiate Visnu was once told by the great Narada to the Apsaras.
On the Shukla paksha dvadashi day of Vasanta, Vishnu should be worshipped at night in the prescribed manner by fasting. Making a circle of red flowers around Vishnu, the whole night should be spent without sleep but with dance and music, both vocal and instrumental. Worshipping the deity's head as Bhava, waist as Ananga, hands as Kama, stomach as Sushastra, feet as Manmatha and the whole body as Hari, the devotee should bow in all directions. In the morning, the vrata is concluded after propitiating a Vaidika Brahmana who is devoid of bodily defects with gifts.
It is said that as a result of observing this vrata, one obtains Vishnu as one's husband.<ref name=":0" />
In this manner Rshi Agastya begins to enumerate the various vratas by which one may attain Vishnu as follows:
==== Shubhavrata ====
==== Shubhavrata ====